Book 2
And the angel that spoke in me returned, and awakened me, as a man that is awakened out of his sleep, and he said to me, What do you see? And I said, I have seen, and behold a candlestick all of gold, and its lamp upon it, and seven lamps upon it, and seven pipes to the lamps that were upon it, and two olive trees upon it, one on the right of its lamp, and one on the left. The word 'returned' here we will not understand as from a place; for that is utterly foolish; but we will consider it rather as the transition from the vision at hand to another one immediately neighboring, which is clearly a spiritual one. But since there is need of pure sobriety and of something beyond the human mind, especially in these matters, God instilled a subtle wakefulness in the Prophet, through the mediation of the angel who also spoke in him, so that he seemed to be roused from sleep. For such, somehow, is the state of the mind within us, and it is much less than that which exists in the holy angels, so that one might say that their state is wakefulness, but ours is as if in a sleep. But since the divine angel saw that his mind and understanding were brought to this point, so as to be able to comprehend the vision subtly, he inquired, saying what he thought the things shown might be. But the Prophet again made a most unerring narration of the vision, saying he had seen a lampstand, entirely of gold throughout; upon it its lamp, and indeed seven lamps, and pipes of equal number to them, and two olive trees, one on the right of the lamp, and the other lying on the left. And the more manifest rendering of the things shown would be none other than this; but I for my part say that those who apply their minds to the innermost things must try very well to examine more carefully the things being declared, and to connect these things also skillfully with what has already been said. Therefore the God of all said that he will both dig a pit and feel for all the iniquity of that land in one day, and he urged others also to call one another under a vine and under a fig tree. But we, making the scope of the prophecy clear, were saying that for those who have chosen to disobey, and who ignorantly dishonor the salvation through Christ, a pit of sorts has been dug, bringing them down to destruction, namely the drunken violence at the cross, and the charges of the murder of Christ. For the wretched ones have perished, having killed the Lord unholily; "but to those who have loved his appearing" there was both delight and luxury, and what of such things was there not? For they have become as if under a fig tree and a vine in the churches. But behold, the Prophet has also seen the power of the mystery in another way. For we say that the golden lampstand is again the Church, as honored in the world, as most transparent in virtues, as lifted up very high by the dogmas of true knowledge of God, upon which is the lamp, that is, Christ, concerning whom God the Father says "For Zion's sake I will not be silent and for Jerusalem's sake I will not rest, until my righteousness goes forth as light, and my salvation burns as a torch." This lamp which illumines all under heaven, God the Father has placed on the lampstand, "that all who enter may see the light," "and it gives light to all in the house." And the seven lamps, having no light of their own, but one brought in and from without, and nourished by the supplies of oil. And they also signify the holy apostles, and indeed the evangelists, and the teachers of the churches from time to time, receiving indeed like lamps into their mind and heart the illumination from Christ, and having it nourished by the additional supplies of the Spirit, sending forth the light to those in the house, and with the lamp illuminating the faithful. But observe that the seven lamps had funnels, through which the oil was poured into them, but the lamp has no funnel. For what reason? For the Son is the true light, not from without, nor brought in, nor indeed having received from another the ability to give light; but He himself is by nature the light; but in the saints it is by participation and from him. And the wise John will confirm this, saying "For from his fullness we have all received." And the Son, being the true light, named as the light of the world those who have come to be in participation of his brightness; for he said to the holy apostles "You are the light of the world." But the two olive trees, one placed on the right and one on the left of the lamp, signify the two peoples, standing, as it were, in a circle around Christ. for they have been honored as having received mercy by such a position. And the one group was from the cultivated olive tree, that is, from the Synagogue of the Jews; but the other sprang from the wild olive tree, that is, from the multitude of the Gentiles, but having been grafted into the cultivated olive tree they have become partakers of the richness of the root, according to the voice of the blessed Paul. But see how on the lampstand are together with the lamp both the lamps and the two olive trees. For Christ is with us in the Church, and the multitude of the faithful who have received mercy is illumined by the light from him, and is also lit by the lamps, which have the light by participation and from him. But it should be known that also in the construction of the holy tabernacle, there was placed in the holy of holies a golden lampstand having seven lamps. And God commanded Aaron, saying that "the seven lamps shall give light in front of the lampstand from the one side." for the illumination through the lamps is not given to those behind it, but to those who have been brought near as if into the presence of Christ through faith. And so the Jews, being as it were behind him and at his back, have their mind darkened; but those from the Gentiles who have believed have the lamps before their face, for the illumination through the saints has become for them free and completely unhindered. And one lamp was also lit in the first tabernacle; the matter signifying for us that the legal observance came after the evangelical instruction. For see how for those in the first tabernacle only one lamp was lit, but for those who had entered into the holy of holies seven lamps and the lamp sent forth as it were a most abundant radiance. And I asked and said to the angel who was speaking in me, saying, What are these, Lord? And the angel who was speaking in me answered and said to me, saying, Do you not know what these are? And I said, No, Lord. And the angel answered and said to me, saying: This is the word of the Lord to Zerubbabel, saying, Not by great power, nor by might, but by my Spirit, says the Lord Almighty. For you might also learn from this that the mind of the intelligible powers is both better and more holy than our own thought, and surpasses our condition with incomparable preeminence. "For the angel returned," as the Prophet says, "and awakened him, in the way a man is awakened from his sleep." For if one were to choose to compare the measure of human thought to the mind that is in the powers above, he would find it inferior by as much as our inert phantasms in sleep might be considered to fall short of the thought of those who are awake. The Prophet, therefore, has been awakened to sobriety, but even in this state and being exceedingly sharp, he is no less slow in being able, I mean, to understand the things shown. For this reason, and very fittingly, he both asks and demands to learn from the angel who is making him wise. But he, almost astounded that he did not understand, asks if he truly does not know. And when he had plainly confessed his ignorance and was not ashamed of his difficulty in learning, he then makes clear the riddle from the vision, and, as if from a clear and visible image, he interprets the purpose hidden within it. For this, he says, is the word of the Lord to Zerubbabel, saying: Not by great power, nor by might, but by my Spirit, says the Lord Almighty. It is as if the meaning of the vision and the purpose of the things shown might say: It all but cries out the things from God to Zerubbabel and declares with a voice that all these things that are seen will come to fulfillment in due time, being accomplished not by human power, nor indeed by fleshly might, but as by the power of the Holy Spirit, and as from divine assents. For the Only-Begotten became man like us; yet he did not make war in a fleshly way in order to raise up the Church for the world like a lampstand. Not by moving perceptible weapons and battle-phalanxes did he present the two peoples to himself, or place the intelligible lamps upon the lampstand, but by the might of his own Spirit he has ordained in the churches "first Apostles, second prophets and evangelists," and all the other company of the saints, filling them with divine gifts, and richly nourishing them with the outpouring of the Spirit. Therefore, the things from Christ were not by great power, nor by fleshly might, but as by the power of the Spirit: Satan was despoiled, and with him fell also the hordes of the opposing powers, and both those from Israel and those who had long served the creation rather than the creator were called to the knowledge of God through faith. And the lamps were also revealed in the churches, that is, the saints, shining together with the light, I mean Christ. For they have become, as indeed the most wise Paul writes, "lights in the world, holding fast the word of life." And that he saved the world under heaven not by a human hand, but by his own powers as God, Emmanuel testified, saying also through the voice of Hosea. For it is thus: "But I will have mercy on the sons of Judah, and I will save them by the Lord their God, and I will not save them by bow, nor by sword, nor by war, nor by chariots, nor by horses, nor by horsemen." And the word was very well directed to Zerubbabel, who was of the tribe of Judah, and at that time administered the thrones of the kingdom in Jerusalem. For lest, when such splendid and admirable achievements were announced to him beforehand, he should think that wars and battles would be waged in due time, he necessarily removes him from such unsound and human thoughts, and instead has commanded him to be disposed to the fact that the work is befitting of God, and the power of Christ who accomplishes such things is not human. And we remember that we said that Zerubbabel himself, as being from the tribe of Judah and a king, prefigured in himself Christ, with Jesus son of Jozadak being joined, so that in the same person he might be understood as both king and the high priest Emmanuel. Who art thou, O great mountain, before the face of Zerubbabel to set aright? And I will bring forth the stone of the inheritance, the equality of grace its grace. The present subject is indeed very difficult to grasp; nonetheless we will say what seems to be best and correct. The saying, therefore, seems almost to rebuke the great mountain, that is, satan who rises up and opposes Christ with the power of his own depravity, which indeed was also described for us enigmatically again in what was said above. For the Prophet said he had seen "Jesus the great high priest standing "before the face of the angel of the Lord, and the devil standing "at his right hand to oppose him." For as much as it was possible and within his power, he has warred against and terribly risen up against the economies of the Savior, who was calling all under heaven to salvation, one would not doubt this, having considered that first he approached Him when he was fasting in the desert, and seeing Him saving those under heaven, he wanted to make Him his own worshipper, by showing Him "all the kingdoms "of the world," and saying that all would be His, if indeed He should choose to fall down and worship him. Then, in addition to this, even from the very choir of the holy apostles he seized the traitor disciple, persuading him to become an instrument of the wickedness of the Jews. The saying therefore rebukes him and says, Who art thou, O great mountain before the face of Zerubbabel to set aright? But the "Who art thou" is to be understood not as of one wishing to learn who then he is and from whence; for being God He would not be ignorant; but as of one belittling and deeming him of no account, even if the mountain were great and difficult to oppose, and lying in the way as an obstacle to Christ who wishes to set such things aright, of whom Zerubbabel is also a type, as we have already said. For although the apostate dragon has an incomparable depravity, he has been trampled by Christ without toil or sweat. For He was God by nature, the one who conquers all. Either, then, we will approach what has been said in this manner, or in another way, if you please. For we said that the things pertaining to life will not be set aright for the world by human power. And the lampstand will be set up, holding the lamp, that is, Christ, and the lamps will also shine, and indeed also at the right and at the left of the lamp the two olive trees will surely be set up, signifying the two peoples. Then, as if someone were inquiring and saying, Who then are you, who promises to set such great things aright without any war and effortlessly? God the Father is understood to add, saying: I am the great mountain before the face of Zerubbabel to set aright, that is, I am the nature that surpasses all things, the one that with God-befitting heights rushes to the glory beyond all, the one who in due season will suffice for the setting aright of the things that have been promised, and before the face of Zerubbabel. For Christ was not ignorant of His own Father, but made Him a co-worker, as it were, of His own right-doings, saying "Of "myself I do nothing, but the Father who sent me, dwelling in me, "He does the works." For He worked as through the Son's own power, through whom also in the beginnings He brought all things into being and is rightly marveled at. And we remember that in the most wise Daniel, God the Father is again named for us as a mountain, from which also "a stone was cut without hands, which "also ground to powder the gold, the silver, the bronze, the "iron," and this was also a type of Christ. For having been begotten of God the Father ineffably and beyond understanding, the Son crushed all the kingdoms, so that dominion might henceforth be ascribed to Him. "For to Him every knee shall bow, and every "tongue confess that Jesus Christ is Lord, to the "glory of God the Father." Therefore, as a cornerstone and choice stone cut from the mountain of God the Father, the Son has become our inheritance. For we have been called to adoption as sons through Him, and we have become heirs of the living God, gaining equality of grace for grace. And what is this? For grace was given to Israel, the that ancient and famous one. For they were redeemed from Egypt in the flesh, they shook off the slavery imposed on them through greed, they were brought across through the midst of the sea, they ate the manna in the desert, they crossed rivers on foot; for thus they crossed the Jordan; they were brought into the land of promise. This, then, is the first grace. But in equality and likeness to that ancient grace, another grace has been given to us by Christ, who became for us a stone, as a foundation, that is, a cornerstone, and again an inheritance, for through him we have become heirs of God. How then is the second grace in equality with the first? For what was done for them in the flesh, that is, perceptibly, this Christ has accomplished for us spiritually and intellectually. He delivered us from diabolical slavery, as from clay and brick-making, he freed us from the passions in the world and from carnal impurities, he led us across as through a sea. For we have passed by the surge of the present life, and the bitterness of its cares, we have eaten the bread from heaven; the word is mystical; we have crossed the Jordan, we have received the circumcision in the Spirit, we have inherited the city above, the truly holy land, which Christ himself mentioned, saying, "Blessed "are the meek, for they shall inherit the earth." And I think that the most wise evangelist John wished to make this very thing clear, when he said of Christ, "For "from his fullness we have all received, and "grace in place of grace; for the law was given through Moses, "grace and truth came through Jesus Christ." For Moses became the minister and mediator of that ancient grace; but Christ is the giver of the second, which has a likeness to that one; for they were types in relation to the truth, that is, travailing with the beauty of the truth; but better and superior, inasmuch as the intelligible would rightly surpass the perceptible. And Paul will testify in writing, that "Jesus has become the guarantor of a better "covenant." And the word of the Lord came to me, saying, The hands of Zerubbabel have laid the foundation of this house, and his hands shall complete it, and you shall know that the Lord Almighty has sent me to you. Behold, again he describes for us the intelligible things in perceptible matters, and he sets forth as a type of the things wonderfully accomplished by Christ the things achieved by the hand of Zerubbabel at that time. For when Babylon was captured by the Persians and Cyrus, those of Israel were released from the bonds of slavery, and indeed they returned to Jerusalem, while Darius was now governing the rule of the Chaldeans, or rather the kingdom, God urged those who had returned to immediately rebuild the divine temple, while Zerubbabel was reigning, and Joshua, son of Jozadak, the great priest, was serving as priest. And they took up the work, and indeed the work was at the first laying of the foundations; and the walls were now being raised high, then in the meantime, with some preventing it and the envy of the neighboring nations becoming an obstacle, there was a certain suspension and a postponement of the efforts on the works. But when God again granted them the ability to succeed, the temple was with difficulty completed, while Joshua was serving as priest, and Zerubbabel was presiding and reigning. But with these things the historical account is concluded. But since Zerubbabel from the tribe of Judah has been taken by us as a type of Christ, come now, let us say how and in what manner he himself began to build the house of the Lord; and how he completed it again intellectually and spiritually. For in the beginning he established a house, as it were, and a dwelling place befitting God for himself and for the Father, the Synagogue of the Jews. For so he named it, saying through the all-wise Moses, "If there is a prophet among you of the Lord, I will make myself known to him in a vision, "and I will speak to him in a dream, not so "as my servant Moses, he is faithful in all my house; "with him I will speak mouth to mouth, in appearance and not "through riddles." Therefore, the house has been founded, as it were, through Christ; but it was torn down in the meantime. and so the prophet Jeremiah lamented it as having fallen and been shaken, saying, "The house of Israel has fallen, there is no one who will raise it "up;" for since they have behaved insolently toward Christ, it has fallen for this reason, and there was no longer anyone to raise it up; but it has been raised up through Christ, and has been transformed for the better, with the Gentiles having been brought into it, and the Church having been revealed in the world, "which is the house of the living God," of whose beauty the Lord and God of all has become a lover. For that the temple raised up in the last times, that is, the Church, is incomparably better than the first, he has fully assured us, saying through the voice of Haggai the prophet, "Who "is there among you that saw this house in its "former glory? And how do you see it "now? Is it not as nothing in your eyes?" and after other things, "For the latter glory of this house shall be greater "than the former, says the Lord Almighty." But that it is senseless to understand such things historically, no one would doubt, having considered how the latter glory of the divine temple could be understood as superior to the first, if indeed the Babylonian Nebuchadnezzar burned and plundered that one; and the one raised after that one, after the time of the captivity, the Romans burned no less, laying waste along with it Jerusalem itself, and the entire land of the Jews. Therefore the historical interpretation is not sufficient for the truth; but the final glory is better and superior to the first, with the Church having been taken "for a "holy temple, for a dwelling place of God in the Spirit." For we are built "upon the foundation of the apostles "and prophets," "'by every joint with which it is supplied, according to the "working of each member,' being fitted together" and composed, and somehow coming together with one another as by a unity of faith and love through the Spirit into a holy temple. For we are living stones. And so the divine Paul called the multitude of believers, at one time "God's field," and at another time, again, God's building; and "as a wise master "builder" he laid a "foundation;" and this is Jesus the Christ; on whom indeed we all are supported, through whom we also stand, and are called temples, having him dwelling and abiding in our mind and heart through the Spirit. For who has despised the day of small things? And they shall rejoice, and shall see the tin stone in the hand of Zerubbabel; these seven are the eyes of the Lord, that look upon all the earth. The vision is not about things that will be immediate, but rather about things to be brought to completion, as in the times of the coming of the Savior of us all, Christ, which happened in the last times of the present age; but not at all after many years from the prophecy before us, that is, from the building of the temple raised by the hand of Zerubbabel. If anyone then, he says, should despise the small and few days in between, and should consider the delay short, not growing weary because of this, he will be completely and in every way full of all joy. For he will rejoice and will see the tin stone in the hand of Zerubbabel. And he called Christ the tin stone. And if anyone should wish to learn the reason, I would straightway say what seems right to some, and is supposed by us ourselves to be correct. For some say that tin has its composition from both bronze and lead; and for this reason it has neither been completely freed from being hard, nor has it refused to also be soft; and we too, in some such manner, compose Emmanuel from both the unbreakable divinity, and from the, as it were, passible humanity. And it must be known that they say that even the adamant stone is easily shattered by lead, although it does not suffer this from any other material. We say therefore, that although being exceedingly good and Christ is all-powerful, and having no harshness as God, he shatters Satan like a diamond, concerning whom it is written, "His heart is hardened like a stone, and it stands like an unhammered anvil." Moreover, it seems to others that tin, or simply lead, is necessarily used for the purification by fire of other material, and for those who are accustomed to working with silver this substance is both useful and necessary. And so God says somewhere through the voice of Jeremiah, again revealing this very thing enigmatically, "The bellows failed from the fire, the lead failed; in vain the silversmith refines, for their wickednesses were not melted." Therefore, he compares Christ to tin, that is, to lead, as one who melts away filth, as one who removes impurities, as one who purifies spiritually. If, then, anyone should make light, he says, of the intrusion of the intervening times, and should consider as nothing the short days in between, he will rejoice and will see the tin stone in the hand of Zerubbabel. And what is this 'in the hand of Zerubbabel'? The divinely inspired scripture accepts 'hand' as both power and authority. In the power, then, or in the authority of Zerubbabel, that is, Christ, he will see the tin stone. For Zerubbabel, as I said, being from the tribe of Judah, has reigned over Israel. And in the same way, our Lord Jesus Christ also sprang from the blood and tribe of Judah according to the flesh, and he too has reigned over Israel, not in our manner, that is, having a kingdom that is measurable and limited by time, but as true God and extending into endless ages. And the blessed Gabriel will testify, saying to the holy virgin about him, that she will bear a son, and she will call his name Jesus. And adding that "The Lord God will give him the throne of David his father, and he will reign over the house of Israel forever, and of his kingdom there will be no end." In the hand of Zerubbabel, therefore, that is, as in the power and authority of Zerubbabel, the tin stone will be seen at the proper times. And immediately the word of the prophecy adds to these things: These seven are the eyes of the Lord which look upon all the earth. And who might these be, again? For he has either called the seven lamps, which he saw with the lampstand, the eyes of the Lord, so that we might understand the saints, through whom the whole earth is illuminated, and having been deemed worthy of visitation from God, it appears; or we will say, I think, that it signifies that the God and Father of all would not neglect his own creations; but as if surveying all things with many sleepless eyes, he will grant to those on the earth the tin stone, that is Christ, through whom has come to us also the manner of visitation, that is, of overseeing. "For the dayspring from on high has visited us," according to what is written. And if we are "the body of Christ and members in part," I think it is not at all unlikely to say that the holy mystagogues have been placed in the rank of eyes, as pre-eminent and superior to the others, and for this reason, I think, also named 'overseers' (episkopoi). And through them our Lord Jesus Christ watches over those who believe in him. Moreover, our Lord Jesus Christ might be understood as a tin stone in another way. For tin joins together what has been divided, having a cohesive nature. And Christ has done something of this sort for us, if it is true that he "creates the two peoples into one new man, making peace, and reconciling both in one body," into the unity through the Spirit. Whence also he has been named the cornerstone, binding the two peoples into unity, as I said. He has also joined to angels those on earth; and also us to God the Father through himself, having torn down the sin lying between and long walling us off. And I answered and said to him, 'What are these two olive trees, which are on the right of the lampstand and on its left?' And I asked again a second time, and I said to him, What are the two olive branches, which are in the hands of the two golden spouts that pour out and bring up the golden funnels? and he said to me, Do you not know what these are? And I said, No, Lord. And he said, These are the two sons of fatness who stand by the Lord of all the earth. The mind of the saints is exceedingly fond of learning. Therefore, the Prophet passes over nothing of the things shown in the vision, but is very fond of asking questions, and inquires subtly about each thing, as to what it might mean. It was necessary, therefore, for one of such a mind, that it should be made clear to him through the voice of the Prophet of what the standing of the olive trees to the right and to the left of the lampstand would be a symbol. For this reason he investigates curiously and deems it worthy to learn. But see how he adds a second question, and indeed also somehow refashions the manner of the question into something precise. For at first he named two olive trees; but directing the eye of his mind somewhat more subtly to the things seen, he no longer named them olive trees, but rather branches of olive trees. Therefore, to him asking skillfully, the blessed angel then reveals, and says, These are the two sons of fatness who stand by the Lord of all the earth. And as sons of fatness, he surely meant the two peoples, both Israel and the one from the Gentiles, as ones brought into spiritual fatness. For this reason he says they are placed in the spouts of the lamps, as rejoicing and delighting in the oil from Christ, and being richly fattened by the grace of the Spirit. For we have received mercy, "being justified freely" through faith, and shown to be partakers of his divine nature, through partaking of the Holy Spirit. Therefore, the establishment and standing of the two peoples is in oil and in lamps. For our calling is in light, and as in oil from God; if it is precise to say, that we have received mercy, being delivered from death and sin and having released our neck from the former slavery; and again we have been enlightened, by acknowledging the one and by nature God, and having departed from the darkness of polytheistic error. But what would be the reason for this observation, and what then has persuaded the blessed Prophet not to call them olive trees any longer, but rather branches of olive trees, come now, let us examine. Therefore, the Synagogue of the Jews has been called a good olive tree, but the multitude of the Gentiles indeed a wild olive tree. For thus the blessed Paul also makes mention of them, saying to those from the Gentiles who believed, "For if you were cut from what is by nature a wild olive tree, and grafted contrary to nature into a good olive tree, how much more will these, who are the natural branches, be grafted into their own olive tree." Therefore, the Synagogue is a good olive tree, as I just said; and the flock of the Gentiles is a wild olive tree. For the one group, having the instruction through the law, were not without fruit; but the others were the habitats of wild wasps, having their mind full of demons and completely fruitless. However, neither the whole Synagogue of the Jews accepted the faith in Christ, nor indeed the whole multitude of the Gentiles. But as though plucked from each, many have received mercy, and have been called through faith to the enlightenment through the Spirit. Therefore, the ones plucked off might be reasonably understood as branches of olive trees, who have also received mercy through grace, and have come to be as in the light of the lampstand, that is, of Christ, and of the seven lamps shining together, that is, of the multitude of the saints. But see how the divine angel accepts the lampstand as an image and type of Emmanuel. For with the branches being placed on his right and on his left, whom he also named the two sons of fatness, he says that they stand by the Lord of all the earth, with their standing by signifying very well in these things the spiritual affinity, and the readiness of mind for the necessity of being subject to and serving him. For thus Christ might be understood as having presented to himself the Church gathered together from two peoples. according to I think in this way the divine Moses was also adorned by the name of 'standing beside', when God said to him, "But you, stand here with me." For the instruction through the law is not to be rejected, at least by the all-knowing God. For what reason? For it tutors us toward Christ, and as in types and shadows it travails to bring forth for us the truth itself. And the Son himself will confirm this to us, saying to the unbelieving Jews, "If you believed Moses, you would believe me, for "he wrote about me." And I turned and lifted up my eyes and saw, and behold, a flying sickle. And he said to me, "What do you see?" And I said, "I see a flying sickle, twenty cubits in length and ten cubits in width." And he said to me, "This is the curse that goes out over the face of the whole earth; for every thief shall be punished by it even to death, and every perjurer shall be punished by it even to death. And I will bring it out, says the Lord Almighty, and it will enter the house of the thief and the house of him who swears falsely by my name, and it will lodge in the midst of his house and will consume it with its timber and its stones." The phrase 'I turned' again in these verses, I think one would not take in a local sense but rather as in a change to another vision. For as the first was cut off, as it were, and the sight shifted to another contemplation, by the name of 'turning' it indicates what happened. Therefore he lifts the eyes of his mind on high, then he sees a sickle, in the manner of a bird, both lifted up and, as it were, darting over the whole earth. And indeed it was very broad and long. For its length was twenty cubits, and its width was half of that. But when he asked what this might be again, and said he did not know, this, he says, is the curse that goes forth over the face of the whole earth, inflicting with fitting punishments the perjurer and with him the thief. And as far as a clearer declaration is concerned, at least of the things shown, there is nothing difficult. For a divine curse will in every way and altogether be distributed among the thieves and, in addition to these, those accustomed to swear falsely, and, as it were, with a sickle cutting down the insolent, it makes them fodder for houses and gives them as food for fire, and it will rush into the house of such a man, and will consume him again, and will utterly shake him. But I think it is necessary to inquire diligently, with a love of learning, into the reasons for which the present vision now in our hands, has been brought in with the others as necessary; for on what account, indeed, one of the more reasonable might say, when there are very many sins in life, and indeed when the people of Israel were at that time in various charges, does he say that the punishment by the sickle is suspended over thieves and false swearers alone, that is, that the curse goes forth, cutting down those who are caught and completely consuming them? Indeed, to such things we say, that God spoke the things useful for each occasion through the holy prophets, always in some way benefiting the present circumstances. It was therefore necessary especially for those at that time for this vision to be made clear; and we shall bring forward the reasons, showing that it was most timely. For since the people of Israel, having with difficulty left the land of the Chaldeans, and having thrown off the yoke of slavery, returned to Judea, and were in Jerusalem; when it was necessary to abstain from those ancient sins, and by a return to what is better both to correct past deeds, and to gladden the Redeemer, having chosen to fulfill what is pleasing to him, they were no less what they were then, heedlessly transgressing what seemed good to the law. For though Moses denied that they ought to intermarry with foreign women, they themselves, caring little for what was decreed, were entangled with the daughters of the neighboring nations, and were fathers of foreign children, and they again rendered the holy city full of an unholy seed. And there were some even of the more prominent among them entangled in such offenses, and when this had indeed happened, he indeed lamented Ezra, having reached the divine house, made supplications on behalf of those who had acted impiously. Then what happened, we will learn from the things written by him. It goes like this: "And when Ezra was praying and confess- "ing, weeping and prostrate before the temple, a very "great crowd was gathered to him from Jerusalem, "men and women and youths; for there was great weeping "among the multitude. And Jechonias, son of Jeiel, "of the sons of Israel, cried out and said to Ezra, We have sinned against the "Lord and God, and we have married foreign women "from the peoples of the land, and now there is hope over all Israel. "In this let an oath be made by us to the Lord, to "cast out all our wives who are from foreigners "with their children, as it has been judged by you, and as many as "obey the law of the Lord. Arise and accomplish it; for the "matter is yours, and we are with you to act strongly. And "Ezra arose and made the chiefs of the priests and Levites "of all Israel swear to do according to these things, and they swore." Therefore, for those who had sworn to fulfill the things that seemed good to the law, it was somehow necessary to append the curse, which leaps harshly upon those accustomed to swear falsely, so that they might also become guardians of the things sworn. And since, while the divine temple was being built, there was a great collection of money, partly from what Darius granted, and partly from what the people had brought, it was then likely that some of those appointed to manage such things would misappropriate some of what had been brought for the glory of God; for this reason he says very well that the curse goes against thieves, so that they too, having become superior to shameful gains, might not touch the sacred funds, spending them for their own needs. This, then, is the occasion of the vision. But I say that those accustomed to steal or swear falsely ought to fear the curse and the cutting of the sickle, understanding that in every way and in all circumstances God will bring to fulfillment the things decreed, and will spare neither thieves nor indeed the others. For he always makes them hated, those who despise his divine glory, and those who with insatiable mind desire things that in no way belong to them. And the angel that spoke in me went forth, and said to me, Lift up your eyes, and see what this is that goes forth. And I said, What is it? And he said, This is the measure that goes forth. And he said, This is their iniquity in all the land. And behold, a talent of lead was lifted up; and behold, a single woman was sitting in the midst of the measure. And he said, This is lawlessness; and he cast her into the midst of the measure, and he cast the stone of lead upon her mouth. I said previously, beginning the explanation regarding the Prophet, that after the return from Babylon, the things he had seen during the time of the captivity, these he usefully relates to the redeemed. For since he saw that they were exceedingly negligent in fulfilling the customary things, and were uncontrollably turning aside to what was pleasant and dear to themselves, while caring very little for the laws given through Moses; for they were involved with foreign women, and some, now going completely beyond what was proper, were initiated into idols, and besides these things they did certain things that are not even right to mention; the Prophet makes the narration of the visions necessary, so that the redeemed might know, having with difficulty gained this benefit through so many supplications of men and of holy angels, that they are again provoking the God of all against themselves, by becoming entangled in the snares of their ancient offenses. He said, therefore, that the angel who spoke in me went forth. But where did he go forth? For where was he at all? Therefore, from the showing of the sickle to the present vision, I mean the one concerning the measure, this act of going forth happened. Indeed, the Prophet lifts his eyes on high, to whom, having practiced darting upwards, it would be fitting also to be able to gaze upon divine mysteries. So he asked, then, what the thing being shown was. And he said to him, this is the measure that goes forth. This is their iniquity in all the land. And what the measure is, it is necessary to consider. And indeed we say, that the Master of all is by nature good and loving-to-man; for he is patient with sinners, and he endures transgressors, awaiting each one's repentance; but if someone should go on for a long time in sin, and come at last to the end of the patience allotted to him, then at last he will be subject to punishments, and he will have no excuse for such a long indifference, nor could anyone release him from the necessity of receiving punishments equal in measure, to what he has clearly done. And so Christ said somewhere to the people of the Jews, who were rushing with unbridled folly to every kind of wickedness, "You also "fill up the measure of your fathers." Therefore, the thing seen was a measure, showing in itself the filling up of the people's sin. And in the measure was set a woman, filling the type of lawlessness, and as it were filling up through herself the space, perhaps even overflowing, and peeping out with the excess. But behold, he says, a talent of lead being lifted up and he cast it into her mouth. And the vision fittingly portrays lawlessness for us in the form of a woman. For a woman is a type of pleasure, and also of weakness; and all lawlessness would be done in no other way, except through some pleasure luring to evil, with weakness of mind also contributing to this. For if the mind were firm in itself and manly, it would not choose to suffer the inclination towards evil things; but if it should be softened and bewitched by pleasure, it will suffer what is grievous. Therefore, and very rightly, the woman is depicted as lawlessness. And the talent of lead that is lifted up, and indeed that stops her mouth, could be understood as none other, I think, than our Lord Jesus Christ, who was lifted up on the precious cross, and "bore our sins in his body "on the tree," and has triumphed over the record of debt that was against us; so that, as the divine Psalmist says, "All "lawlessness may stop her mouth." And He himself is also compared to lead; for lead, as I said, is used by silversmiths for the purification of things being smelted; and such in a way is also the power of Christ in us. For if he comes into the mind and heart, he certainly melts away all filth. But to some it seems that the lead was thrown into the mouth of lawlessness, as though God were stopping it up, and no longer permitting it to cry out against the sinners beyond measure; for in this way it is also bound by a measure, with God who has mercy on all, I think, measuring out the punishments for each one in accordance with the charges of their transgressions. And I lifted up my eyes and saw, and behold, two women coming forth, and wind was in their wings; and they had wings like the wings of a hoopoe, and they lifted up the measure between the earth and the heaven. and I said to the angel who was speaking in me, Where are these carrying the measure? and he said to me, To build a house for it in the land of Babylon and to prepare it, and they will set it there upon its prepared place. What the pair of women might mean, or of what they might be a type, it is necessary, I think, to say before anything else. So then the God of all said to the prophet Ezekiel, "Son of man, there were two women, the daughters of one "mother, and they committed fornication in Egypt, in their youth "they committed fornication, there their breasts were handled." And he added to these things, making clear what was announced, "And their names: "Samaria is Oholah, and Jerusalem is Oholibah." For in the beginning the Synagogue of the Jews was one; but during the time of the reign of Rehoboam, the ten tribes broke away from the others and dwelt in Samaria, there they have committed fornication on account of the golden calves, which Jeroboam son of Nebat had made. However, the other was not without blame, that is, Jerusalem, for she also has committed fornication in many ways; on the one hand, with some having worshipped idols and sacrificing to Baal, to Astarte, to the high places, to the sun and moon and other stars; on the other hand, towards who readily go to every impurity, and hold as nothing the things decreed through the all-wise Moses. Therefore, the vision again likens the two synagogues of Israel to two women, who it says also had the wings of a hoopoe, in order that it might signify very well the unclean mind within them and their readiness for anything whatsoever that is out of place. For the hoopoe is not an insignificant bird, but it is fond of filth and dung-eating, and savagely rages against swarms of worms, and is accustomed always to make the utmost impurity a delicacy. And such in a way is the mind that is upon idolaters. For it does not go anywhere straight toward what is fitting; but is carried outside of what is likely, it does not know the divine law, but is full of all impurity, and considers every form of wickedness a delicacy. For this reason the account of the vision said that the wings of a hoopoe were fitted to the women, teaching that the same mind as that bird's was also in them. And they take up the measure filled with lawlessness. For each soul must be weighed down by its own burden, I mean, that of sin. And since the accusations of both are equal and sisterly, I mean of Samaria and of Jerusalem, for this reason also being weighed down in an equal manner by the measure and the lawlessness, with a wind falling upon their wings, they are carried in a swift and unimpeded course toward the land of the foreigners, clearly that of the Babylonians. For as the unclean spirit pushed them into sin, and weighed them down with lawlessness, they were carried off into captivity, and have fallen under the feet of their enemies. And since the blessed angel says that they carry off the measure to build a house for it in the land of Babylon, it is necessary for us to understand that, which is a sign of the children of Israel spending a long time among their enemies, that a house is also built for lawlessness, and as it were a certain foundation and a station is made for it among their enemies. Which has indeed also been accomplished. For hardly when the seventieth year was fulfilled for them, were they released from the bonds of captivity. And I turned and lifted up my eyes and saw, and behold, four chariots coming out from between two mountains, and the mountains were mountains of bronze. In the first chariot were red horses, and in the second chariot black horses, and in the third chariot white horses, and in the fourth chariot dappled, ash-grey horses. And I answered and said to the angel who was speaking in me, What are these, Lord? And the angel who was speaking in me answered and said, These are the four winds of heaven, they go forth to stand before the Lord of all the earth. The one in which were the black horses went out to the north land, and the white went out after them, and the dappled went out to the south land, and the ash-grey went out and were looking to go and patrol the whole earth. And he said, Go and patrol the whole earth; and they patrolled the whole earth. And he cried out and spoke to me, saying, Behold, those who go out to the north land have set my wrath at rest in the north land. He had shown beforehand that, caught in their own snares, and bound with the chains of their own sins, according to what is written, they departed into a foreign land, and have dwelt among enemies, enduring the unaccustomed yoke of slavery. But it was necessary to also be mindful of the times of redemption, and indeed he makes the declaration, with other things interwoven. For the Prophet was taught in summary all the things that would happen to the nation in due time. Therefore the four chariots, those between the bronze mountains, we say are again the more prominent of the other kingdoms, those in the four climes, or rather winds, which have been shown forth under heaven at various times. And I think the two divisions of the inhabited world are called bronze mountains. For some divide the whole earth into both Europe and Asia. And its parts are bronze, because of being fixed always and having an unshakeable nature and enduring no harm. For somewhere the divine David also sings to the one of the Creator of all "You established the earth and it abides." These, then, the kingdoms from the four winds, stronger than the others, as we said, and having obtained much glory, went forth to stand beside the Lord of all the earth. And the standing beside reveals to us the manner of servitude; for they have served His commands, and if they have become strong and renowned, they have gained this also through Him. But if they have done anything, and have overcome regions or cities, it was with His assent that they again came to this point of strength; for if the prophet is true in saying that "There shall not be evil in a city, which the Lord has not done," and by evil in these cases we mean affliction; how could those have prevailed over nations or regions, unless He again dispensed the power to prevail according to His plan? But what kingdoms these are, it is now time to say. Therefore in the first chariot, he says, were red horses, prefiguring in themselves the cruelty of the kingdom of the Chaldeans. For redness would likely suggest to us the shedding of blood; for the Babylonians were extremely bloodthirsty; for they themselves took Judea and the cities in Samaria, with all mercy being cast aside. And in the second chariot were black horses. This seems to signify the kingdom of the Persians and Medes, I mean the one under Cyrus. And he has assigned the color black to these, because, I think, they inflicted so very great and immeasurable a death upon the nations of the Chaldeans, and caused their whole land to be in mourning. The dark color would be a symbol of mourning and death. But he says that those in the third chariot were white, indicating perhaps the rule of the Greeks and Macedonians, or rather the kingdom of Alexander. And they are white, because the Greek nations are also delicate in their living, and for the most part in white robes; and because they are clear in their language, not having the as-it-were darkness of a barbarian tongue. And in the fourth chariot, he says, there were some dappled and ash-colored horses. But it should be known that the Hebrew version and some of the other interpreters have put 'strong' instead of 'ash-colored'. Nevertheless, we say that this is the Roman kingdom, which has always had in those who have reigned at various times a diversity with respect to intelligence and a certain depth of mind. For the most intelligent and, in addition to this, the most powerful, have been and are those who direct the powers of the Roman rule. And they are placed last after the first ones, at least according to the times. Let us see also the going forth of each of the chariots, that is, kingdoms, to where it is directed and against whom it comes. For thus the interpretation of the thoughts would become very clear to us. For the Prophet says there are four, but he mentions three, and has been silent about the going forth of the first. But I will remind you briefly, as I said. For in the first, he says the horses are red; but he begins from the second, and says, "That in which were the black horses went forth to the land of the north, and the white went forth after them, and the dappled went forth to the land of the south." But if he should add the ash-colored, he will not be mentioning four chariots; for we have granted that they are the same as the dappled, for in the fourth chariot he says there were "dappled ash-colored horses." Therefore he mentions three, having been silent about the first. What then is the reason of the whole economy, come let us speak to the more learned as far as is possible. We affirmed that the red ones were the bloodthirsty rule of the Chaldeans, which also removed all of Judea, and having burned the cities in it, carried Israel away into captivity. And we accepted that the black ones were the kingdom of the Persians and of Cyrus. And in the white ones was described that of Alexander and the Macedonians. And both of these campaigned against the land of the Chaldeans, and took it by force. For first Cyrus, then after him Alexander, who also captured Darius himself near the place called Issus; and this is a city of the Cilicians; having slain countless myriads of Persians. They say, at any rate, that a great heap of bones was gathered of the of those who fell there; and an inscription has been engraved, having such a meaning: "At Issus, on the shores of the sea, by the Cilician wave, we, the fierce myriads of the Persians, lie, The work of Alexander of Macedon, we who then followed King Darius on his final path." For since it was likely that Israel would be no little grieved hearing about the kingdom of the Chaldeans, by which it had also been ravaged, for this reason, usefully, so that he might not seem to provoke to grief, and this out of season, the Prophet passes over the discourse about them. But what most gladdens them he explains brilliantly, I mean the things concerning the kingdom of Cyrus, and indeed of Alexander, who were all but sent to call to account the arrogance of the Chaldeans for their cruelty towards Israel. For this reason he added, as from the person of God, "Behold, those who go out to the land of the north have given my spirit rest in the land of the north." For their country is somehow more northerly than that of the Chaldeans; and the God of all was wroth with the Babylonians. And this would be clear again, as he says plainly, "I am jealous for Jerusalem and for Zion with a great jealousy, and I am very angry with the nations that are at ease; for I was but a little displeased, and they helped forward the affliction." But since the land of the Chaldeans paid the penalties, with Cyrus first, along with the Persians and Medes, ravaging it, and Alexander after him, for this reason he says, "those who go out to the land of the north have given my spirit rest in the land of the north." However, the Prophet, having kept silent about the attack of the Chaldeans for a good reason; for he has run past, as I said, the red horses; he no longer keeps silent about the Roman empire. For the dappled ones, he says, went out to the land of the south. But observe how artfully and as if in passing he renders the account. For after the cross of the Savior, Vespasian and his son Titus overran the land of the Jews, laying it all bare, and burning the holy city itself. But the Prophet cleverly says "They went out to the land of the south," for the land of the Jews is most southerly. But these same dappled and ash-grey ones were commanded to go to and fro in the earth, and indeed they have gone to and fro; for they have gained power over the world under heaven, and have become masters of all the earth, with God assenting and kindling a brilliant glory for this, for those who direct the Roman powers; for He knew beforehand, as God, the greatness of their future piety. And the word of the Lord came to me, saying, "Take from the captives, from their chief men and from their useful men and from those who have known her, and you shall enter on that day into the house of Josiah the son of Zephaniah, who has come from Babylon, and you shall take silver and gold and make crowns, and you shall place it upon the head of Jesus the son of Jozadak the high priest, and you shall say to him, 'Thus says the Lord Almighty: Behold a man, the East is his name, and from beneath him he shall spring up, and he shall build the house of the Lord; and he shall receive virtue, and shall sit and rule upon his throne, and there shall be a priest at his right hand, and a peaceful counsel shall be between them both. And the crown shall be for those who wait, and for her useful men, and for those who have known her, and for a grace of the son of Zephaniah, and for a psalm in the house of the Lord. And those who are far from them shall come and build in the house of the Lord, and you shall know that the Lord Almighty has sent me to you; and it shall be, if you will diligently obey the voice of the Lord your God.'" The word of God was to the blessed Prophet Zechariah, that is, through him to all concerning Zerubbabel, who was of the tribe of Judah, and was a leader of those from Israel, the ruling tribe calling him to this. And what were the things said about him by God, we shall of necessity recall beforehand. For he said, "The hands of Zerubbabel have laid the foundation of this house, and his hands shall complete it." But there was with him founding the house and indeed also finishing it was Joshua, the son of Jozadak, the high priest. For this reason, the God of all commanded the divine Prophet to take the things from the captivity from its leaders and from its useful men and from those who had acknowledged it. But who these might be, and what things are from the captivity, I will relate as needed. For those of Israel were brought back from the land of the Babylonians, not in a disorderly or confused manner, but in good order and arrangement, according to clans and according to tribes, having appointed leaders, as it is written in Ezra. And when they finally arrived in Jerusalem, as God compelled them to raise up His temple, they established a treasury, so that a collection of money might be made for the construction of the works, and for the vestments of the priests, and for the sacrifices appointed to them according to the law. And Josiah, son of Zephaniah, was appointed treasurer of the money. Therefore, the God of all commands that, from what was brought by the leaders of the captivity, which was also deposited with Josiah, he should take gold and silver, then, having made crowns, place them on the head of Joshua, the son of Jozadak, the high priest, and say to him concerning Zerubbabel: "Behold, a man whose name is Branch;" but the Hebrew version has signified "branch" by the name of "shoot"; "and from beneath him he shall spring up," that is, from his own root he will cause many to grow. "And he shall receive virtue," that is, comeliness, or glory; for thus the other interpreters have rendered it. And he added to this, that both, Joshua and Zerubbabel, will sit upon the same throne, so that the kingship is common also to the one who has the priesthood in his hands, and that of the priest also belongs to the one who is king. And for both there will be one peaceful counsel, so that they are not seen to be of different minds in any way at all. Then he commanded the crowns to become a splendid offering to God, brought into His house, so as to become a grace, or a boast, for those who brought them, I mean Josiah and the useful men of the captivity and its leaders; and to be dedicated, not in vain, but so as to become an occasion for an ode for the singers of the temple and the sacred psalmists. For then, he says, even those who are far from them, that is, those from the other nations, will come and worship the Lord. And such things will come to pass, he says, if they should choose to be adorned with the ornament of obedience, and to hear the voice of the Lord God; and then, when the things foretold have finally come to pass, they will know clearly that the Prophet was sent to make clear the things from God; and not indeed rather, like some of those accustomed to speaking falsely, speaking things from his own heart, but rather truthful, and not a false messenger. This then is the most ready and at-hand interpretation of the historical accounts; but it shows that the matter is a mystery of Christ, and if it were investigated subtly, no one would doubt. For we affirmed at the beginning that in Zerubbabel and indeed also in Joshua, Christ is prefigured, both partially in each, and in both together, as one. For he is at the same time both king of Israel and the great "high priest, holy, blameless, undefiled." But since those from the tribe of Judah administered the thrones of kingship, while those of Levi were appointed to the priesthood, and it was not possible to see both kingship and priesthood in one person, for this reason Christ is wisely figured through the two as one. Therefore, if God should say concerning Zerubbabel, "The hands of Zerubbabel have laid the foundation of this house, and his hands shall complete it," you will understand it more historically of that man, but you will refer the power of the mystery spiritually to Christ. For he himself has become our foundation, and on him we are all being built up spiritually into a holy temple; he is our beginning and our end; for he presents us sanctified in spirit, a splendid and holy dwelling for himself and for the Father, sin having been entirely removed, and the of corruption; he is Jesus, as I said, the great high priest. and Jesus is interpreted Salvation of the people; for thus also the divine Gabriel said to the holy virgin "And behold, you will conceive in your womb "and bear a son, and you will call his name Jesus; for he "will save his people from their sins;" but Josedech is understood as the Righteousness of God; for we have been justified in him through faith, and we have washed away the stain of our ancient faults. he rescued us when we were captives and delivered us from spiritual slavery, and as if from a foreign and alien land of demonic deceit, he brought us back to the knowledge of God, and to the beautiful city of the saints, the truly holy Jerusalem, which is the Church. For this reason he is crowned by us with right and blameless faith, and with boasts in virtue, and with hymns of thanksgiving. And the crowns of that time were of gold and silver, and were made from corruptible material; but those woven and bound by us have nothing earthly, but are rather composed of the glory that befits God. For we offer up to him as gold the unerring contemplation of the doctrines concerning him; and as silver the spiritual brightness from good works. And in another way, the crown and glory of Christ is the salvation of those saved by him. And not one nation has been saved, as Israel was long ago through Moses, but henceforth the whole world under heaven; for this too was fitting for Christ. But observe how from the leaders of the captivity and from its useful men and from those who had experienced it, the things for the construction of the crowns are brought forward. For the leaders of the peoples, who have been placed in such offices by God, and those who know the manner of our ancient captivity, who are useful to the redeemed as guides and teachers and are able to admonish and lead them well to a most lawful life, they themselves bring the gifts on behalf of all, fulfilling through themselves the weaknesses of the unable. And when the crowns were placed on the head of Jesus, it is said to him concerning Zerubbabel Behold a man, his name is the Branch, and from beneath him he will spring up. You have seen Jesus being crowned as priest, and see him again pre-eminent as in Zerubbabel and in royal glory; but understand that he is the Branch, that is, the shoot, concerning whom the divine Isaiah says "And "a rod shall come forth from the root of Jesse, and a flower shall spring up from the "root." And we have blossomed from beneath him. For Christ became the second root of humanity, that is, of those called through faith, and not like the first, I mean Adam, but in incomparably better ways; for we blossomed no longer for corruption and for death because of the curse, but for life and incorruption, having life as our root, that is, Christ. And just as he is "the vine, and we are the branches," attached to him through spiritual communion; so also he is the rod and the shoot, that is, the new growth and the branch; and we have sprouted under him, have grown and blossomed unto incorruption, as I said, and life. He built the house of the Lord. And he is full of all virtue, that is, of the renown most fitting for God; "For his virtue covered the heavens, and the earth is full of his praise," as the prophet Habakkuk says. And the wise John also wrote somewhere that "And we have seen his glory, "glory as of the only-begotten from the Father, full of grace and "truth." He has sat upon a throne; for he has reigned as God, and is a co-counsellor with his own Father and co-ruler of all things. And that Zerubbabel and Jesus, brought together as if into one, very well signify Christ, he showed by adding, as concerning Zerubbabel And the priest shall be at his right hand; that is, in honor and glory; and there shall be a peaceful counsel between them both. For he is the same, as indeed already I have said before, at once king and high priest, as through two being depicted as one, the Emmanuel. Yet the labor is not unrewarded for those who crown Christ, but the fruit-bearing will run for them into unending memory. And that the word is true, he confirms by adding: And the crown will be for those who wait and for her useful ones and for those who have known her and for the grace of the son of Sophonias and for a psalm in the house of the Lord. For it will be for the grace of those who have dedicated the things brought forward, and they will become an occasion for doxologies. For the piety of the leaders becomes a path of love for God for others. And when Christ is crowned by us, then also the flock of the nations will run to the knowledge of him, and those who are far off on account of their wandering will be called through faith, and they will build in the house of God. But what will they build? Themselves, obviously, fitting themselves together with the saints, and joining in faith for union with those from Israel, Christ being the cornerstone and binding together into one mind through himself the things formerly divided. For he created "the two peoples into one new man, making peace, and reconciling all things in his body to the Father." When these things have come to pass, we shall vote for the truthfulness of the holy prophets, and we have known clearly that it was God in them who was speaking and revealing beforehand to us the mystery of Christ.